Confucianism is truly remarkable, with so many benefits! It emphasizes filial piety, the relationship between ruler and subject, upholds loyalty and righteousness, emphasizes benevolence and righteousness, highlights integrity and humility, and condemns greed and corruption. It laid the foundation for political civilization, illuminated the wisdom of the people, and successive emperors have been constantly improving it, with its fundamental spirit remaining unchanged. Although there are sometimes social upheavals, Confucian culture has been passed down; governing a country and achieving peace and prosperity is no easy feat. Even without holding an official position, those who study Confucian thought can be wealthy; even without status, those who study Confucian thought can earn respect. Therefore, Confucius faced obstacles in the state of Lu, Mencius was marginalized in the state of Qi, Xunzi was esteemed in the state of Chu, and Shusun Tong was favored in the Han Dynasty. Countless Confucian scholars live in humble homes yet disdain the wealthy, dwell in dilapidated alleys yet scorn the nobles and officials!
Since the division of the Jin Dynasty, the Central Plains has been embroiled in constant turmoil, as the Five Barbarians wreaked havoc and almost all Confucian classics disappeared. The Wei Kingdom emerged from Daijun, managed the Hebei region, and conquered the world through military might, yet Confucian thought failed to thrive. It wasn't until the Taihe period that Confucian education saw significant development, with numerous learned officials in the court and many outstanding Confucian scholars emerging, whose interpretations of the Confucian classics surpassed those of the Song, Qi, and Liang periods. During the Southern and Northern Dynasties, there were varying interpretations and preferences regarding the Confucian classics. In the south, the authoritative interpretations were Wang Su's for the Book of Changes, Kong Anguo's for the Book of Documents, and Du Yuankai's for the Zuo Commentary; in the north, Fu Qian's interpretation of the Zuo Commentary and Zheng Xuan's interpretations of the Book of Documents and the Book of Changes were considered authoritative; all interpretations of the Book of Songs were based on Mao Gong's commentary, and the Book of Rites adhered to the interpretations of the Zheng family. In general, southern scholars were succinct, honing in on the essence of Confucian thought, while northern scholars were meticulous, exploring its intricacies. The examination of the evolution of Confucian thought ultimately converges on a single point: regardless of whether in the north or south, one can ultimately forge a successful career.
Since the Han and Wei dynasties, many scholars have been intellectually astute. However, in modern times, outstanding Confucian scholars often seem trivial. The key to preserving civil and martial legacies lies in individuals. Does this imply that only people today are ignorant, while those in the past were all wise? The crucial factor is whether one is appreciated and comprehended. In the past, governing the country and achieving success relied on virtuous Confucian scholars; in modern times, governing the country now relies on those who are merely skilled in writing. Even knowledgeable and diligent individuals, renowned and achieving the highest honors, may struggle to attain high positions and rewards due to misfortune, and may even be overlooked. Therefore, scholars of the past were granted stipends, while modern scholars are trapped in poverty. How can intelligent and talented individuals with aspirations be satisfied with merely studying Confucian classics while living in poverty? This explains why Confucian scholars are seldom appreciated, even as knowledge seems trivial.
In the past, the state of Qi was home to many grand mansions and talented individuals; the state of Yan also had magnificent palaces with a gathering of talents. It can be seen that social customs are easily influenced, depending on the preferences of the rulers. Changing this decadent social atmosphere is impossible without a wise monarch. It has been nearly three hundred years since the dynasties changed, and Confucianism has become disordered and lacking a standard. After Emperor Gaozu unified the country, he vigorously promoted Confucianism, offering high-ranking positions and generous salaries to attract Confucian scholars, so scholars from across the country flocked to Chang'an. The emperor personally led hundreds of officials in studying the Confucian classics. He also participated in sacrificial activities. The scholars explained tirelessly, while court officials elucidated the core tenets of the scriptures, verified the authenticity of lost classics, confirmed different interpretations, and resolved many difficult issues. As a result, the emperor recognized and promoted outstanding talents, lavished rewards on Confucian scholars, and schools sprang up across the country. In Qi, Lu, Zhao, Wei, and other places, more people were studying Confucianism, and many traveled long distances to study under masters, with the sounds of scripture recitation echoing along the way. Confucianism thrived in the Central Plains, and it was only during the reign of Emperor Gaozu that it reached its peak, following the Han and Wei dynasties.
In the later years of Emperor Gaozu's reign, talent gradually diminished. He held a disdain for Confucianism, preferring Legalism instead. Those in power did not value Confucianism. During the Ren Shou era, all the academies in the world were abolished, leaving only the Imperial Academy with seventy-two students. After Emperor Yang of Sui ascended the throne, schools were restored, and the Imperial Academy and schools in various counties prospered even more than in the early years of the Kaihuang era. The court summoned Confucian scholars from all over the country to the capital, where they discussed various matters. The Emperor would then select candidates based on their opinions and report his findings. By this time, most of the elder Confucian scholars had already passed away, leaving only two prominent scholars, Liu Xuan and Liu Xiaosun. Their knowledge spanned the North and South, ancient and modern, and they were revered by later generations. Their annotations on the classics were regarded as classics by scholars. However, as the country faced continuous external wars, both teachers and students became lax. Thieves ran rampant, and the principles of propriety and righteousness could neither restrain the virtuous nor deter the wicked. Although schools continued to exist, Confucian thought was not upheld. Confucianism gradually declined until the country perished, and most scholars who had dedicated themselves to Confucian studies perished in battle. All the classics were buried in the dust. Subsequent generations of scholars ceased to study the Book of Songs and the Book of Documents, instead focusing on power and profit, plotting against each other. It is said that those who engage in study will thrive, while those who do not will face decline. Therefore, the rise and fall of a country depend on this. Shouldn't those who have families and a nation exercise caution? Although these Confucian scholars have passed away, their thoughts have endured, and their spirit is worthy of our admiration. I have gathered their insights and composed this text.
Yuan Shan, from Luoyang, Henan, was the grandson of Yuan Cha, who served as the Minister of Imperial Affairs in the Wei Kingdom. His father, Yuan Luo, was initially the Governor of Liangzhou. After Yuan Cha was killed, Yuan Luo fled to the Liang Dynasty and rose to the rank of Grand General of the Northern Expedition and Governor of the provinces of Qing and Ji. When Yuan Shan was young, he accompanied his father to Jiangnan and developed a deep passion for learning. He eventually mastered the Five Classics, especially excelling in the "Zuo Zhuan." During the rebellion instigated by Hou Jing, Yuan Shan sought refuge with the Northern Zhou Dynasty. Emperor Wu of Zhou held him in high regard, appointing him as the Chief of the Crown Prince's Palace and conferred upon him the title of Duke of Jiangyang County. Yuan Shan often lectured the Crown Prince on classical texts.
At the beginning of the Kaihuang era, he was appointed as the Minister of the Interior. Whenever the Emperor saw him, he would praise, "This is a dragon and phoenix among men!" Yuan Shan's eloquent and powerful speech in his memorials captivated all who listened. Once, when the envoy Yuan Ya from the Chen Dynasty arrived to pay his respects, the Emperor instructed Yuan Shan to receive him at the inn. However, Yuan Ya did not show proper respect to Yuan Shan upon leaving. Following protocol, Yuan Shan insisted on the proper courtesy, leaving Yuan Ya no choice but to comply before departing. Yuan Shan was later promoted to the position of Chief Libationer.
The Emperor personally attended a sacrificial ceremony where Yuan Shan provided a detailed explanation of the "Classic of Filial Piety," offering a few insights along the way. The Emperor, delighted, remarked, "After listening to Duke Jiangyang's (Yuan Shan's title) explanation, I’ve gained new understanding!" He then rewarded Yuan Shan with one hundred bolts of silk and a piece of clothing. Yuan Shan was highly knowledgeable and respected by many for his elegance and eloquence. His graceful demeanor and articulate voice captivated listeners, leaving them eager to hear more, earning him immense respect from his juniors.
He Tuay has always felt dissatisfied and sought every opportunity to undermine Yuan Shan. Once, when Yuan Shan was going to lecture on "Spring and Autumn," many Confucian scholars came to listen at the beginning of the lecture. Yuan Shan privately said to He Tuay, "My reputation is already good; I hope you won't make things difficult for me." He Tuay agreed on the surface. As Yuan Shan began his lecture, He Tuay intentionally posed some complex questions from both ancient and modern times to challenge him, and Yuan Shan struggled to answer many of them. Yuan Shan felt very angry, and from then on, a rift formed between them.
Yuan Shan believed Gao Feng had the potential of a prime minister. He once said to the emperor, "Yang Su is brash, and Su Wei is timid and cowardly; Yuan Zhao and Yuan Min are like useless ducks. The only one who can take on great responsibilities is Gao Feng." The emperor agreed with him at the time. However, later Gao Feng committed a crime, and the emperor thought that Yuan Shan was speaking well of Gao Feng, which left him disappointed. Worried and fearful, Yuan Shan, who was already suffering from diabetes, saw his condition worsen, and he ultimately passed away at sixty.
Xin Yanzhi hailed from Di Dao in Longxi. His ancestor, Xin Shixu, was the Governor of Liangzhou in the Wei Kingdom, and his father, Xin Lingfu, served as the Governor of Huazhou in the Zhou Dynasty. Xin Yanzhi became an orphan at the age of nine, but he did not associate with those of questionable character; instead, he extensively read the classics and histories and studied diligently alongside Niu Hong from Tianshui. Later, he moved to the capital and settled in Jingzhao.
Emperor Zhou recognized his talents and summoned him to the palace, appointing him as the Ritual Officer in the Central and Foreign Offices and rewarding him with clothing, horses, pearls, and jade. At that time, the country had just been established, and many things were just beginning. Most high-ranking officials in the court were former military generals, with Xin Yanzhi as the sole individual responsible for revising the laws and regulations. He quickly rose to the position of Deputy Director of the Imperial Secretariat.
When Emperor Min of Zhou abdicated, Xin Yanzhi and Lu Bian were responsible for managing the ceremonial system together. During the reigns of Emperor Wen and Emperor Wu of the Sui Dynasty, Xin Yanzhi was in charge of ritual sacrifices, serving as the Grand Minister of Rites, Director of Music, and Chief of the Imperial Secretariat. He was once tasked with welcoming back the Turkic Queen, and upon his return, the court rewarded him with two hundred horses, titled him as the Duke of Longmen, and granted him a fief of 1,000 households. Later, he was promoted to Duke of Wuyuan, with his fief increased to 2,000 households.
After Emperor Xuan of Sui ascended the throne, Xin Yanzhi was appointed as the Marquis. When Emperor Yang of Sui ascended the throne, Xin Yanzhi was appointed as the Junior Minister of the Imperial Clan, his title was changed to Duke of Rencheng, and his rank elevated to Senior Minister. Shortly after, he was transferred to be the Chief Sacrificer of the National University. Over a year later, he was appointed as the Minister of Rites and, together with the Director of the Imperial Secretariat, Niu Hong, compiled the "New Rites."
A scholar from Wuxing, Shen Zhong, was known for his profound knowledge. Emperor Yang of Sui once had Xin Yanzhi and Shen Zhong discuss a matter, but Shen Zhong found himself unable to counter Xin Yanzhi's arguments and had no choice but to humbly concede, saying, "Mr. Xin's arguments are as unyielding as a fortified city!" Emperor Yang was very pleased with this. Later, Xin Yanzhi was appointed as the Inspector of Suizhou.
While many governors presented exotic treasures, Xin Yanzhi only offered ritual offerings. Emperor Yang admired him greatly and said to his courtiers, "How can anyone lack knowledge! Xin Yanzhi's offerings demonstrate his deep knowledge!" Subsequently, he was transferred to be the Inspector of Luzhou. During his tenures in Suizhou and Luzhou, he enacted numerous beneficial policies for the people.
Xin Yanzhi was a devout follower of both Buddhism and Taoism. He built two fifteen-story pagodas in Luzhou. In the eleventh year of the Kaihuang reign, a man named Zhang Yuan in Luzhou suddenly died but came back to life several days later. He claimed to have traveled to heaven and seen a magnificent new building there. When he asked about it, he was told that it had been built for Xin Yanzhi, the governor of Luzhou, due to his good deeds. Xin Yanzhi was displeased upon hearing this. In the same year, Xin Yanzhi passed away while in office at the age of... (age not recorded), and was posthumously given the title "Xuan." Xin Yanzhi authored six works, including "Fendian," "Liu Guan," "Zhu Wen," "Xin Yao," "Xin Li," and "Wu Jing Yi Yi," which have been preserved through the ages. His son, Xin Zhonggan, rose to the position of Yishi Prefect.
He Tuo, styled Qifeng, was from Xicheng. His father, He Xihu, went to Shu territory for business and settled in Pixian. His father also served as an official for the Princess of Liang, Wuling, managing treasures of gold and silver, making their family wealthy and reputed as the richest in the western region. He Tuo was intelligent from an early age and started studying at the National University at the age of eight. An assistant teacher named Gu Liang would often tease him, asking, "Is your surname He from 'lotus leaf' or 'river'?" He Tuo promptly replied, "Sir, is your surname Gu from 'care' or 'old'?" Everyone considered this child to be extraordinary.
At the age of seventeen, He Tuo worked under the King of Xiangdong because of his intelligence. The King recognized his exceptional talents and had him study by his side. At that time, another talented man named Xiao Shuo lived nearby in Qingyang Lane while He Tuo resided in Baiyangtou. People made a rhyme about them: "Two talents have emerged in this world, He Tuo of Baiyang Lane, and Xiao Shuo of Qingyang Lane." This reflects the admiration people held for him. After Jiangling City fell, Emperor Wu of Zhou highly esteemed him and appointed him as an Imperial Academy Scholar.
Emperor Xuan initially wanted to appoint five queens and sought the opinion of the Confucian scholar Xin Yanzhi. Xin Yanzhi said, "Queens should be equal in status to the emperor; there's no set number!" He Tuo countered, "Emperor Ku had four concubines, and Emperor Shun had two concubines; there’s no fixed number!" Consequently, He Tuo was made the Earl of Xiangcheng County. After Emperor Gaozu ascended the throne, He Tuo was appointed as a Doctor of the National University and was later promoted to Supervisor of the Imperial Guards, with his title elevated to Duke. He Tuo was known for his integrity and eloquence, and he enjoyed discussing moral issues and commenting on people.
At one point, Court Counselor Su Wei said in front of the emperor, "My father always advised me that as long as I read the 'Classic of Filial Piety,' it would be sufficient to navigate life and govern the country; why bother reading so many books!" The emperor also thought he made sense. He Tuo then retorted, "Su Wei has read more than just the 'Classic of Filial Piety.' If his father really said that, and Su Wei did not heed the advice, then he is being disrespectful; if his father did not say that, but he lied in front of the emperor, then he is dishonest. How can one serve the monarch without honesty and respect for one's parents? Besides, Confucius said, 'Without reading the Book of Songs, one cannot speak; without reading the Book of Rites, one cannot establish oneself.' Can Su Chao teach his son to disregard the teachings of the sages?" Su Wei held five positions at that time, and the emperor valued him greatly. He Tuo took the opportunity to petition the emperor, stating that Su Wei was not trustworthy. He also criticized Su Wei's poor handling of astronomy and the calendar and presented eight recommendations to the emperor.
The first thing is this: I heard that understanding human relationships and worldly wisdom is key to wisdom, but even the emperor struggles with this. Confucius said: "If you promote the upright and set aside the crooked, the common people will be satisfied; if you promote the crooked and set aside the upright, they will be dissatisfied." From this statement, it can be seen that effective governance requires careful selection of talent. Therefore, those who recommend talented individuals will be rewarded, while those who hide talent will face consequences. The current state of talent promotion is completely different from this, regardless of whether someone is honest or sycophantic, talented or foolish. Those looking to advance are placed in key positions; those who are suppressed spend their lives in low-ranking official positions. The common people are dissatisfied, and this is why. I've heard that rewards in the court should be discussed with the ministers; in the marketplace, punishments should be judged by everyone together. I've noticed that you take great care in handling cases, caring for the people as if they were your own children. Every time a judgment is made, you seek the opinions of all the ministers, never abusing punishments, which showcases your wisdom. Since punishments are handled this way, rewards should be as well. If someone has made notable contributions and is valued by you, they can be directly promoted and employed. From now on, when selecting key officials, it's crucial to consider everyone's opinions, not just rely on one person's recommendation; this way, there won't be favoritism from above, and complaints from below will be avoided.
The second thing is this: Confucius said, "Carefully examine those who conspire with each other, and no sin can be hidden." He also said, "A noble person has a wide circle of friends but does not form cliques or engage in private dealings; a petty person forms cliques and engages in private dealings but does not have a wide circle of friends." The term "collusion" refers to mutual conspiracy. It means that those one favors, even if they have already achieved wealth and status, should be promoted further; those one dislikes, even if they have been wronged, should face further oppression. Once the promotions are complete, they will cover up each other's mistakes, misleading the ruler; increasing others' humiliation breeds resentment, resulting in slanderous remarks. I hope you can carry out a comprehensive investigation, curb the rise of cliques, and avoid concentrating power in the hands of a few. This is the greatest threat to a country.
The first paragraph: I’ve heard that Emperor Shun appointed the leaders of sixteen tribes, referred to as the Eight Yuan and Eight Kai. Consider those wise individuals whose governance skills were superior to those of today. Even then, they meticulously selected talents, assigned roles, and avoided overlapping powers, ensuring national peace and the prosperity of the people. These days, there are countless officials, yet very few are genuinely effective. One person often holds multiple positions; is this due to a lack of capable individuals in the country? Or is it that these individuals lack the necessary skills? Even with capable individuals, it’s challenging for the emperor to recognize their talents! Dongfang Shuo once said: "Respect him, and he becomes a general; scorn him, and he becomes a captive." This statement rings so true! Current officials fail to assess their own virtues and abilities, lacking the talents of figures like Lv Shang or Fu Shuo, yet they believe they have the capabilities of Fu Yan or Zi Shui. They overlook the challenges of their work and the weight of their responsibilities, perhaps feeling content with their broad jurisdictions and complacent in their power, which ultimately leads to failure. The Book of Changes states: "If the legs of the cauldron are broken, the cauldron used for offerings will topple, creating a poor appearance, which is an ominous sign." This means that taking on responsibilities beyond one's capabilities leads to failure. I hope you will reappoint capable individuals and encourage collaboration, allowing everyone to have the capacity to work effectively, so that the country can thrive!
Second paragraph: I heard that in "The Book of Rites" it is written: "Those who distort facts, undermine the law, and disrupt political affairs with deceitful and crooked ways shall be put to death." Confucius said, "Why must we change the old systems?" But look at Fan Wei, who has spent ten years making a sundial without finishing it; Zhao Yi took seven years to complete a measuring stick. Gong Sun Ji recklessly altered medical prescriptions, wasting a fortune; Xu Daoqing made hasty alterations to the gnomon, resulting in a significant waste of grain. Chang Ming broke the law, wasting a lot of time; Wang Wo distorted the truth without any restraint. Zhang Shanju, who knows nothing about astronomy, meddled in the Ministry of Rites; Cao Weizu, lacking knowledge of the North Star's position, is now causing chaos at the Bureau of Astronomy. These individuals fail to leverage their strengths, instead boasting and competing for fame and profit, while deceiving and undermining one another. I hope that from today, if such people arise again and their words prove false, they will face severe punishment, instilling fear that will deter them from casually presenting false reports or making reckless changes. There's no need to elaborate on the other articles. At that time, Su Weiqiang held significant power, overseeing multiple departments. Having previously served as an official in Wugong County, he boasted of possessing the aura of immortals like Fu Yan and Zi Shui, hoping to provoke the emperor. After submitting his memorial, Su Wei provided a scathing evaluation. Twelve years later, Su Wei was responsible for assessing literary talents, and he and Tuo began to clash. Su Wei snapped, "If it weren't for you, Tuo, we wouldn't have to worry about finding a qualified candidate!" Tuo shot back, "If it weren't for Su Wei, we wouldn't have to worry about finding someone capable of getting things done!" Thus, a feud developed between them. Later, the emperor assigned Tuo the task of assessing musical pitch, and Tuo submitted another memorial, stating...
I heard that when a country is prosperous, music and ceremonies flourish; when a country is in decline, ghosts and spirits appear. Nothing is more effective than music and ceremonies in influencing heaven and earth and calling upon spirits. It is also said that when music and ceremonies are at their best, there is no resentment or conflict. Governing with humility brings order to the world, thereby enhancing the role of music and ceremonies.
There are two types of music: debauched music that stirs up evil thoughts, leading to debauchery, and upright music that influences good thoughts, leading to harmony and joy. Prosperous music leads to a harmonious society, keen perception, calm temperament, and changes in customs, thereby bringing peace to the world. Confucius said, "Eliminate the corrupt music of Zheng and keep away from flatterers." When the corrupt music of Zheng, Wei, Song, Zhao, and other states spreads, diseases arise internally, and invasion occurs externally.
Disorder in the five musical modes results in the country's ruin: chaotic palace music results in neglect and arrogant rulers; chaotic commercial music leads to corrupt officials; chaotic military music leads to people's resentment; chaotic administrative music leads to busyness; chaotic agricultural music results in depleted treasuries. If all these modes are chaotic, the country's demise is near. Wei Wenhou asked Zixia, "I find myself drowsy when listening to ancient music while wearing a proper hat, but I don't tire of listening to Zheng and Wei's music. Why is that?" Zixia replied, "Ancient music starts with elegant tunes followed by vigorous ones, which nurture the self, create family harmony, and foster peace in the world. Zheng and Wei's music uses corrupt sounds to disturb the mind, leading to indulgence, mixing of genders, and confusion between father and son. You inquire about music, yet you favor mere sounds. Music and sounds are similar yet different. As a ruler, you should carefully scrutinize your preferences."
The purpose of examining the music composed by sages is not just to please the ears and eyes. It is hoped that in the ancestral temple, when the ruler and his ministers listen together, they can be harmonious and respectful; in the village, when the elders and young listen together, they can be harmonious and obedient; in the family, when the father and son listen together, they can be harmonious and intimate. This is the purpose of music established by the ancient kings. Therefore, those who understand sound but not music are akin to beasts, while those who know music but not melodies are the common folk. Only a true gentleman can grasp the essence of music! Those who do not understand sound cannot discuss music with him; those who do not understand music cannot discuss music with him either; understanding music is close to the Dao. King Zhou of Shang was tyrannical and unjust, and musicians fled to the Zhou dynasty, instruments in hand; the ruler of the Jin state had low morals, but Shi Kuang insisted on preserving the pure Zheng music.
Long before music existed, people could still find joy in patting their bellies and tapping the ground. The Book of Changes says: "In ancient times, wise kings created music to promote morality, to solemnly worship the heavens, and to worship their ancestors." From the music composed by the Yellow Emperor in "Xianchi," to Zhuanxu's "Liu Jing," Emperor Ku's "Wu Ying," Yao's "Da Zhang," Shun's "Da Shao," Yu's "Da Xia," Tang's "Da Hui," King Wu's "Da Wu," from the Xia dynasty onwards, it has been so long that we only know the names, and the sounds have been lost to time. The music from the Yin and Zhou dynasties is all recorded in the Book of Songs and the Odes.
Therefore, from the sages on down, many people played music, such as Fuxi refining the se, King Wen improving the qin, Confucius playing the chimes, Zilu playing the se, Han Gaozu playing the zhu, and Han Yuandi playing the xiao. At the beginning, Han Gaozu, based on the experience of Qin Dynasty musicians, established the music for ancestral worship ceremonies. To welcome the spirits at the temple gate, they played the music "Jia Zhi," which resembled ancient sacrificial music. When the emperor entered the temple gate, they played the music "Yong Zhi" as a marching rhythm, akin to the ancient pieces "Cai Ji" and "Si Xia." Once the sacrificial offerings were arranged, they played the music "Deng Ge," similar to the songs heard in ancient temples. After "Deng Ge" was played, they performed the music "Xiu Cheng" to honor the spirits for receiving the offerings. After the emperor was seated in the east wing, they played the music "Yong An" to celebrate the completion of the ceremony. Both "Xiu Cheng" and "Yong Zhi" were composed by Shusun Tong. The dances "Wu De," "Wen Shi," and "Wu Xing" performed at Han Gaozu's temple are related to the Spring and Autumn Period. The son of the Duke of Chen fled to the state of Qi, and because Chen Guo was a descendant of Shun, the state of Qi had the music "Shao." Confucius heard "Shao" music in Qi and abstained from meat for three months, which is what it signifies. Qin Shihuang conquered the state of Qi and obtained the music "Shao." After Han Gaozu defeated the Qin Dynasty, the "Shao" music was passed down to the Han, and Gaozu renamed it "Wen Shi" to signify its departure from the past.
"The Dance of the Five Elements" was originally the Zhou Dynasty's music known as "Da Wu," which Qin Shihuang renamed "Wu Xing." During the time of Emperor Wen of the Han Dynasty, a dance representing the four seasons was composed to showcase the country's stability and harmony, as well as the orderly progression of the seasons. Emperor Jing of Han renamed "Wu De Dance" to "Zhao De," and Emperor Xuan of Han renamed "Zhao De" to "Sheng De." Although the names changed, they largely adhered to the traditions of the Qin Dynasty. During the Wei and Jin dynasties, ancient music continued to be used. All three emperors of the Wei Dynasty composed music and poetry. Starting from the chaos of the Yongjia period, the Central Plains were in turmoil, leading to the migration of music southward, resulting in a rich musical tradition in the Jiangnan region. From the Song, Qi to the Liang Dynasty, the music performed adhered to ancient customs, and it truly flourished. Later, during Hou Jing's rebellion, the musicians scattered and fled for safety, and those dances and music spread to the so-called Qi. Although the Qi Dynasty received these music pieces, they were not performed in ancestral temples and courts.
I've loved music since childhood, focusing on learning musical instruments. Though I'm older now, I still remember a lot. Now that the eastern regions have been pacified, the musicians have returned, and I inquired about their learning experiences; indeed, they were taught by people from the Liang Dynasty. Scores for the Three Tones and Four Dances now exist; though I'm not very skilled, it's still quite elegant. If I were to teach and pass on this ancient music, I could ensure its preservation. Then I would organize and classify these music pieces, extract the key points, modify and improve them, and give them a nice name. Bringing the music of the prosperous era to today, passing down the traditional, elegant music to future generations—wouldn't that be wonderful? I've carefully recorded the names of the Three Tones and Four Dances and composed new lyrics that differ from the others. The music pieces that have been passed down are not suitable for performance in the hall, and I have also noted them at the end.
After submitting the memorial, the emperor specifically ordered the officials of the Ministry of Rites to invite He Tuo to discuss the matter of the regional governor. He Tuo then created three types of music: Qing music, Ping music, and Se music, and arranged four types of dances: the Ba Yi Dance, the Bi Dance, the Duo Dance, the Jin Dance, and the Fu Dance. Previously, the temple music passed down by the Ministry of Rites had exclusively performed the Da Lu tune for several decades, and the Huang Zhong tune had fallen out of use. He Tuo felt that this seriously violated the ancient musical traditions, so he submitted a request to restore the use of the Huang Zhong tune. The emperor delegated this matter to the court ministers for discussion, and in the end, everyone agreed. Shortly thereafter, He Tuo's son Wei committed an offense and faced punishment. The emperor, noticing He Tuo's distress, decided to lessen his son's punishment. From then on, the emperor's favor for He Tuo gradually waned.
Six years later, He Tuo was appointed governor of Longzhou. At that time, there were many students with book boxes traveling for study. He Tuo provided explanations and guidance to them. He also composed a treatise titled "Governor's Maxims" and had it inscribed on the main gate of the state government office. He served as the governor of Longzhou for three years, but he fell ill and requested permission to return to the capital, which the emperor granted. Upon his return, he was assigned to oversee educational affairs. At that time, the court sent Su Kui to the Ministry of Rites to take part in the formulation of musical pitch standards. Su Kui offered numerous suggestions that garnered support from many officials, except He Tuo, who disagreed and often criticized Su Kui's shortcomings. Emperor Gaozu presented their opinions for discussion, and many ministers opposed He Tuo. He Tuo submitted a memorial highlighting the gains and losses of contemporary politics, primarily addressing the advantages and disadvantages of national policies, and denouncing the factionalism and self-serving behavior that was prevalent in the court. As a result, Su Wei, Minister of Personnel Lu Kai, and Assistant Minister Xue Daoheng faced repercussions. Later, He Tuo was appointed as the governor of Yizhou, but he declined the position and soon assumed the role of National University Libationer. He passed away while serving in this role and was posthumously granted the title "Su." He wrote thirteen volumes titled "Commentaries on the Book of Changes," three volumes of "Commentaries on the Classic of Filial Piety," four volumes of "Commentaries on Zhuangzi," nine volumes of "The Great Principles of the Thirty-Six Sciences of Ghosts and Spirits," one volume of "The Book of the Feng and Shan Sacrifices," one volume of "Essentials of Music," and ten volumes of collected works, all of which enjoyed wide circulation during his lifetime.
Lanling Xiao Gai, the grandson of Prince Xiao Hui of Poyang in the Liang Dynasty, was granted the title of Marquis of You when he was young. After Jingzhou fell during the Liang Dynasty, he went to Chang'an with He Tuo. Xiao Gai was particularly studious, well-versed in classics such as the Book of Songs, the Book of Documents, the Spring and Autumn Annals, and the Book of Rites, especially excelling in the Book of Han. He earned great respect from high-ranking officials. In the early years of the Kaihuang era, the emperor bestowed upon him the title of Duke of Shanyin County and appointed him as a Doctor of the National University. The emperor also ordered him and He Tuo to collate the classics, but their differing opinions led to a prolonged debate with no resolution. Finally, the emperor, frustrated, dismissed them both. Later, Xiao Gai wrote interpretations of the Book of Han and the Selections of Refined Literature, which were highly regarded at the time.
Bao Kai, styled Hele, was from Donghai. His brother Bao Yu was an expert in the Five Classics, and Bao Kai inherited all of his brother's knowledge. He also studied the Records of the Grand Historian and the Book of Han with Wang Zhongtong, especially excelling in these historical texts. During the reign of Emperor Yang of Sui, he served as an assistant teacher at the National University. Those studying the Book of Han at the time regarded the Xiao and Bao brothers as leading figures. He gathered students for lectures, and thousands of students were documented in his records. After his death, his students erected a monument and tomb for him.
Fang Huiyuan, styled Chongru, was from Zhenping, Hengshan, Hebei. His family had a long-standing tradition of Confucian teachings. From a young age, Huiyuan was known for his aspirations and integrity, studying the Three Rites, the Three Commentaries on the Spring and Autumn Annals, the Book of Songs, the Book of Documents, and the Book of Changes, and he also excelled in astronomy and calendar calculations. He considered educating and teaching others as his career. Students from far and wide came to learn from him, often numbering in the thousands of students.
When Chuo, the King of Nanyang of Qi, served as the Inspector of Dingzhou, he heard about the reputation of Huiyuan and invited him to serve as a doctor. Later, when Emperor Wu of Zhou conquered the Qi state, he searched everywhere for talented Confucian scholars. Huiyuan was the first to respond to the court's summons and was appointed as a junior official at the Elementary School. When Emperor Yang Jian of Sui ascended the throne, Huiyuan was promoted to the position of Grand Master of the Imperial College. The Minister of Rituals, Niu Hong, often praised him as the "Library of the Five Classics," meaning that he was well-versed in the Five Classics and had profound knowledge. The Minister of Personnel, Wei Shikang, also recommended him to be a Grand Master of the National University, and shortly after, he worked together with Zheng Yi, the Duke of Pei, to revise the music scores. After his mother passed away, Huiyuan resigned from his official position to observe mourning at home. Several years later, he was appointed as the General of Suppression of Bandits, and then resumed his position as Grand Master of the Imperial College. Not long after, he was promoted to be a Grand Master of the National University.
At that time, the court ordered an examination for the students of the National University, and those who were proficient in one Classic were to be recommended for promotion. After the examination, the Grand Masters were unable to determine the merits of the candidates. Chief Libationer Yuan Shan found this strange and asked Huiyuan for an explanation. Huiyuan said, "The academic traditions and examination standards of Jiangnan and Hebei are different, and it is impossible for all the Grand Masters to be familiar with them. The students only display their strengths and conceal their weaknesses, while the Grand Masters doubt their own judgments, which is why they cannot decide." The Chief Libationer then asked Huiyuan to evaluate the examination results. Upon reviewing the papers, Huiyuan was able to make swift judgments without any hesitation. Some people disagreed with Huiyuan's assessments, so he asked them to explain the interpretations of the Classics on which they based their arguments. They recited the interpretations from beginning to end, and Huiyuan then pointed out their mistakes. From then on, no one dared to hide their weaknesses. He assessed around four to five hundred candidates, completing the task in just a few days. All the Confucian scholars admired his vast knowledge and felt they could never measure up to him.
Later, Huiyuan was summoned to take part in the revision of laws and regulations. Emperor Wen of Sui once asked his ministers, "Has there ever been music performed by women in history?" Yang Su and the other ministers were at a loss for an answer and replied that there was no such music. Huiyuan stepped forward and said, "I have heard the saying, 'graceful and virtuous ladies, accompanied by bells and drums,' which refers to the music of the ancient imperial court, as recorded in the Book of Songs. It cannot be said that there was none." Emperor Wen of Sui was very pleased to hear this. During the Ren Shou era, Huiyuan passed away at the age of seventy-two. The court mourned his passing deeply and honored him with a grand burial, posthumously appointing him as an attendant cavalier.
Ma Guang, whose courtesy name was Rongbo, hailed from Wu'an. He loved studying from a young age, studying under various teachers for decades without pause, reading a wide array of books day and night, from classics to unusual tales. He was particularly well-versed in the "Three Rituals" and held a high position in the Confucian school.
During the Kaihuang era of Emperor Wen of Sui, the emperor recruited talented individuals from Shandong. Ma Guang, along with Zhang Zhongrang, Kong Long, Dou Shirong, Zhang Heinu, and Liu Zuren, were summoned to the capital and appointed as scholars at the Imperial Academy. They were collectively known as the "Six Scholars." However, these individuals were somewhat uncouth and lacked an understanding of proper etiquette, leading the court to undervalue them. Dou Shirong passed away shortly after. Zhang Zhongrang soon requested to return to his hometown, even composing ten volumes of a book, boasting that presenting it to the emperor would secure him the position of prime minister. He often made mysterious divinations and prophecies. When the local authorities reported these matters to the court, Zhang Zhongrang was executed. Kong Long, Zhang Heinu, and Liu Zuren were also soon demoted and expelled. Only Ma Guang was left.
Once during a sacrificial rite, Emperor Wen of Sui personally came to the Imperial College, and all the royal officials were present. Ma Guang took the stage to teach the rites, providing a thorough explanation. After that, over a dozen Confucian scholars took turns asking him questions. Each of these scholars was a renowned scholar of the time. Ma Guang answered their questions one by one. Although his manner of expression was unadorned, his arguments were full and profound. The questioners struggled to fully comprehend the depth of his knowledge, and they all admired him very much. The emperor also praised and rewarded him. The only scholar in Shandong who was revered for studying the "Three Rites" after Xiong Ansheng was Ma Guang. He initially taught in Yingzhou and Bozhou, boasting over a thousand students. After he moved to Chang'an, many students chose to follow him to the capital for their studies. Several years later, his mother passed away, and he returned home to observe the mourning period, thus contemplating the idea of spending his later years in his hometown. Later, he passed away at the age of seventy-three after a prolonged illness.
Liu Zhuo, styled Shi Yuan, was from Changting, Xindu. His father, Liu Qia, served as an official in the county. Liu Zhuo had striking features with clear eyes and well-defined brows, a straight back, a broad perspective, and was intelligent and steady. He was not much of a playmate in his youth. When he was young, he formed a sworn brotherhood with Liu Xuan from Hejian. They studied the Book of Songs under Liu Guisi from the same county, learned the Zuo Zhuan with Guo Maochang from Guangping, and sought advice on the Book of Rites from Xiong Ansheng from Fucheng. However, they left before completing their studies. There were many books in Liu Zhihai's house in Wuqiang Jiajin Bridge. Liu Zhuo and Liu Xuan often went to his house to read, dedicating ten years to reading. Despite their frugal lifestyle, they lived a peaceful and contented life.
Later, Liu Zhuo, with his profound knowledge of Confucianism, became a provincial scholar. Governor Zhao Ji valued his talent, recommended him to become a xiucai, where he achieved first place in the examination. He collaborated with Wang Shao, the historian, to compile the national history, participated in discussions on legal and historical matters, and also served in the Ministry of Personnel, ready to provide advice at any time. Before long, he was promoted to the position of Assistant General. Later, he and other Confucian scholars reviewed various texts in the Secretariat. He once returned to his hometown to visit family, and the county magistrate Wei Zhiye invited him to take up the role of assistant secretary. Shortly after, he returned to the capital and discussed challenging issues from both ancient and modern times with Left Deputy Yang Su, Minister of Personnel Niu Hong, Grand Scholar of the National University Su Wei, Grand Scholar of the National University Yuan Shan, scholars Xiao Gai, He Tuo, Tai Xue scholar Fang Huiyuan, Cui Zongde, and literary scholar of Prince Jin Cui Ze at the National University. Everyone respected his extensive knowledge, as his sharp insights were often unassailable.
Six years later, the Luoyang "Stone Classics" were transported to the capital city. Many of the characters had worn away and were unrecognizable. The emperor ordered him and Liu Xuan to work together to collate it. Later, during a sacrificial ceremony hosted by the Imperial Academy, he and Liu Xuan showcased their talents and outperformed all the other Confucian scholars present. Jealous, those scholars wrote anonymous letters to frame him, which led to his demotion to the status of a commoner. He then returned to his hometown, where he focused on teaching and writing with great diligence. He carefully examined the interpretations of the classics passed down by Jia Kui, Ma Rong, Wang Su, Zheng Xuan, and others. He studied more than ten texts, including the "Nine Chapters on the Mathematical Art," the "Zhou Bi Suan Jing," and the "Seven Luminaries Calendar," exploring their fundamental principles and mysteries. He also authored works like "Ji Ji" in ten volumes, "Book of History" in ten volumes, and "Five Discussions on the Meanings," among others, which were widely circulated. Liu Xuan was also very intelligent and learned, second only to Liu Zha, which is why they were referred to as the "Two Lius" during that time. Numerous renowned Confucian scholars and later scholars traveled from far and wide to seek his guidance. It was said that for centuries, no Confucian scholar had matched his knowledge and understanding.
However, he was quite proud and very stingy with money. He refused to teach those who did not pay tuition, which drew some criticism from people at the time. When the deposed Crown Prince Yang Yong heard about his reputation and wanted to summon him, before he could pay his respects, he received an imperial decree summoning him to serve the King of Shu. This was not something he wanted to do, so he put off going for a long time. When the King of Shu heard about this, he became very angry and had him arrested and brought to Shu, where he was compelled to serve in the military. Later, he worked as an editor there. After the King of Shu was deposed, Liu Xuan, along with other scholars, revised the rites and regulations, and he was appointed as a Captain of the Yunqi. After Emperor Yang of Sui ascended the throne, he was promoted to Imperial Scholar, but soon stepped down due to illness. Several years later, he was summoned back to the capital to serve as an advisor. He submitted his own written "Historical Records," which differed significantly from those of Chief Astrologer Zhang Zhouxuan and was subsequently rejected. In the sixth year of the Daye era, he passed away at the age of sixty-seven. Liu Xuan, also known by his courtesy name Guangbo, was a native of Jingcheng, Hebei. He gained a reputation for his intelligence and quick wit from a young age. He and Liu Zha of Xindu studied together in seclusion for ten years without venturing outside. Liu Xuan had bright and sharp eyes, could look directly at the sun without being dazzled, and he had an unmatched memory. He could draw squares with his left hand, circles with his right hand, recite books with his mouth, count with his eyes, listen to lectures with his ears, and do five things simultaneously without making a mistake. After Emperor Wu of Northern Zhou pacified the Qi state, the Governor of Yingzhou, Yu Wenkang, appointed him as a clerk in the household department. Later, the Governor Li Hui appointed him as a clerk in the ritual department due to his strong administrative abilities. Over a year later, he was ordered to compile national history with the Assistant Imperial Secretary Wang Shao. Soon after, he served in the Ministry of Justice, providing advice and recommendations. He also worked with some scholars to revise astronomy and calendar systems, and was tasked with reviewing various memorials in the Ministry of Justice, where the Minister of Justice, Li Delin of Boling, highly valued him.
Although Liu Xuan served in three provinces, he had never been appointed to an official post and was instead urged by the county to pay taxes. Liu Xuan then approached the Ministry of the Interior, which sent him to the Ministry of Personnel. Wei Shikang, the Minister of Personnel, inquired about his abilities. Liu Xuan wrote a resume himself, saying, "I can explain the 'Zhou Li,' 'Li Ji,' 'Mao Shi,' 'Shang Shu,' 'Gongyang Zhuan,' 'Zuo Zhuan,' 'Xiao Jing,' and 'Analects,' along with the commentaries of Confucius, Zheng, Wang, He, Fu, Du, and others—thirteen in total. While the depth of interpretation may vary, I can explain them all. I also have a bit of research on the 'Zhou Yi,' 'Yi Li,' and 'Guliang Zhuan.' I'm well-versed in the insightful quotes and beautiful tales found in historical texts and literary collections. I've also delved into astronomy and calendars. As for writing public and private documents, I have never needed the help of others." The Ministry of Personnel ultimately did not conduct a thorough examination, but over a dozen respected figures at court vouched for Liu Xuan's claims, so he was appointed as a general within the palace.
At that time, Niu Hong submitted a request to gather lost books from across the realm. Liu Xuan forged more than one hundred scrolls, titled "Lianshan Yi," "Lu Shiji," and so on, and presented them to the court, receiving rewards before making his exit. Later, he was reported, and although he was spared from the death penalty thanks to a general amnesty, he was still dismissed and returned to his hometown to earn a living as a teacher. When Prince Yong heard about this, he summoned him to the capital and called him to serve Prince Xiu of Shu, but he kept putting it off and refused to go. Prince Xiu was furious and had him shackled and sent to Yizhou. Later, he was assigned to work in the tent, acting as a gatekeeper with a stick every day. Shortly after, he was released and tasked with proofreading books. Liu Xuan then drew inspiration from Qu Yuan's "Buju" and wrote a piece titled "Shitu" to convey his feelings.
Once the King of Shu was deposed, Yang Xuanzhi, along with some Confucian scholars, revised the "Five Rites" and was appointed as a cavalry officer. The Minister of Personnel, Niu Hong, suggested that according to ancient ritual systems, the distant relatives of nobles should have their titles reduced. Although Yang Xuanzhi was a Senior State Pillar, different from ancient nobles, his status was equivalent to that of a high official, and his title should be lowered by one level for his distant relatives. Many found Niu Hong's reasoning compelling. However, Yang Xuanzhi argued, "In ancient times, only the emperor mattered in officialdom, and collateral sons had no opportunities for advancement. That's why ancient emperors valued legitimate sons, who were entitled to stipends. Even if distant relatives were estranged, they still had to observe a three-month mourning period, all because of the emperor's favor. Nowadays, promotions are based on merit alone, without distinction between legitimate and collateral sons. Why should their titles be lowered? Many high-ranking officials today do not value close relatives. If their titles are further reduced, it will lead to a lack of familial bonds among the common people." In the end, Emperor Gaozu did not accept Niu Hong's suggestion. In the twentieth year of the Kaihuang era, the court abolished the four academic divisions of the National University and the schools in the provinces and counties, retaining only two Imperial Scholars and seventy-two students at the Imperial Academy. Yang Xuanzhi submitted a memorial pleading for the schools not to be abolished, but regrettably, the Emperor ignored his plea. In the later years of the Kaihuang era, with the country's economy flourishing, the focus shifted to Liaodong. Yang Xuanzhi believed that Liaodong should not be attacked and wrote a treatise titled "Treatise on Pacifying the Barbarians" to advise against it, but at that time, no one grasped his intentions. It was only during the Deyuan era of the Sui Dynasty that Emperor Yang of Sui's three failed expeditions to Liaodong vindicated Yang Xuanzhi's prediction.
When Emperor Yang ascended the throne, Niu Hong recommended Pei Xuan to revise the laws and regulations. During the earlier Sui Dynasty (Emperor Wen), there was a perception that many document-handling officials were corrupt, and over time, many became entrenched in corruption. This was due to various underlying factors. Moreover, society's moral fabric was deteriorating, and women were not upholding traditional virtues. Therefore, new regulations were introduced: assistant historians in the prefectures and counties were required to rotate every three years, and wives of ninth-rank officials were prohibited from remarrying. Pei Xuan penned a critique of this approach, but Niu Hong went ahead with it anyway. Schools and educators were set up in every county, and funding was provided for schools in remote regions, all of which were initiatives proposed by Pei Xuan.
Niu Hong once chatted with Pei Xuan and asked him, "In the 'Zhou Li', there were many officials but few judges, yet now there are several times more officials than before, yet fewer judges. What's going on?" Pei Xuan replied, "In ancient times, leaders would let subordinates work independently, and just assess them at the end of the year without repeated checks or writing a lot of materials. The work of historians mainly involved managing important matters. Nowadays, there are mountains of documents and archives, always worried about handling things carelessly, afraid of making mistakes. If a problem arises, they go to great lengths to trace back old cases, hence the saying 'old officials die clutching their files.' The past and present are different, with such a big difference, with more tasks to handle and political affairs in chaos, all for this reason." Niu Hong asked again, "During the Wei and Qi dynasties, being a bureaucratic official was relatively easy. Why are they so busy now?" Pei Xuan said, "During the Qi dynasty, only a few dozen prefectures were established, with three central departments and imperial censors overseeing each other, issuing only about a dozen edicts. Now there are over three hundred prefectures, increasing the workload. This is the first point. In the past, prefectures only had a provincial governor and inspector, counties had a prefect and magistrate, with other officials recruited by the senior officials themselves, taking office upon receiving imperial orders, with each prefecture having only a few dozen people. Now it's different; all officials are appointed by the Ministry of Personnel, and even minor matters need to be recorded by the Department of Merit. This further increases the workload. This is the second reason. Rather than reducing officials, it's better to cut down on tasks, and cutting down on tasks is better than maintaining integrity. How can anyone expect to take it easy when official duties are still pending?" Niu Hong greatly agreed with him, but did not adopt his advice. The Censor Yang Da recommended Pei Xuan for his extensive knowledge, good writing, and high exam scores, so he was appointed as a Doctor at the Imperial Academy. Over a year later, he was dismissed because of his low rank, returned to his hometown of Changping, and was later summoned back to the capital by imperial decree. Some claimed he had poor character, so the emperor sent him back to his hometown of Hejian. At that time, bandits were rampant, and food prices soared, causing a halt to education and scholarship. Pei Xuan was separated from his family by a hundred miles, with no news from them, feeling disheartened and unaccomplished. So he wrote a self-commendation:
I am acquainted with the famous scholars Sima Xiangru, Yang Xiong, Ma Rong, and Zheng Xuan. They all recorded their life experiences and noble qualities, ensuring their legacies endure. I wouldn't dare compare myself to them, for fear of becoming a laughingstock! As I grow older and approach the end of my life, old friends pass away one by one, and my students go their separate ways. I feel like morning dew, soon to vanish. After my death, I will be laid to rest in the desolate north, where my loved ones will be unable to grasp my true intentions, and future generations will not know of my deeds. While I still have breath, I must hastily pen my thoughts, leaving them for the younger generation, to share them with the folks back home, so that talented individuals in the future will know of my efforts.
From my earliest memories to my current white hair, my parents were incredibly loving and never once scolded me. During my school days, my teachers valued me, and I never suffered any grievances. As I grew up, I made a concerted effort to nurture good relationships with relatives and friends, always putting others before myself. I've always enjoyed learning from my elders and was willing to help young people. I never grew weary of studying, nor did I find it burdensome to teach others. However, I have always been somewhat reclusive and not very sociable.
Looking back on my life, I see myself fortunate in four ways and deeply regretful in one. Despite my inherent dullness and poor family background, thanks to the support of my elder brother, I entered officialdom, gained the opportunity to read widely, understand history, and perform good deeds in my village. My reputation spread throughout the country; this became my first stroke of good fortune.
Although I have experienced the ups and downs of politics, held a few meaningless positions, and worked at the grassroots level, I have not achieved any noteworthy titles or political successes. Yet, I can at least say that I have a clear conscience, and that’s my second piece of luck. With my limited abilities, I have been appreciated by the court multiple times, summoned by the emperor even with my lowly status, and had the fortune to interact with prominent figures, serve in the court, and receive the emperor's rewards and favor, marking my third piece of luck.
Now that I am old and nearing death, I have resigned from my official duties to lead a peaceful life at home, finding joy in reading, observing nature, taking walks, and enjoying the countryside, and that’s my fourth piece of luck.
However, as I witness the prosperity of the country, I also notice the decline of Confucian values. Despite my studies of the sages, I am saddened by the decline in moral standards. Although I have diligently studied classical works and corrected some errors, my works have been completed, tasks completed, but my wishes remain unfulfilled. The times are tough, schools are neglected, my teachings have not spread, and my ideals remain unattained, which is my greatest regret.
Now, let’s talk about Mr. Liu Xuan from Hejian. He was stranded in the county town when he ran out of food. Many of his students who followed him turned to thievery. Broke and desperate, Mr. Liu had to seek help at the county town. The local officials then provided him with food. However, he was captured by bandits and taken near the fortress outside the city. Shortly after, the bandits were defeated by the soldiers, leaving Mr. Liu hungry and cold with nowhere to go, so he had to return to the county town. The county magistrate, suspicious that he was involved with the bandits, shut him out, worried it might cause trouble later. It was a freezing cold, snowy night, and Mr. Liu died from cold and hunger at the age of sixty-eigh
Mr. Liu Xuan is known for his impatient temperament, competitive nature, has a playful sense of humor, and tends to brag about himself. He often looks down on others, which does not sit well with those in power, resulting in a troubled career. He authored several notable works, including "Commentaries on the Analects" in ten volumes, "Misunderstandings in the Spring and Autumn Annals" in ten volumes, "Correct Names of the Five Classics" in twelve volumes, "Discussions on Filial Piety" in five volumes, "Interpretation of the Spring and Autumn Annals" in forty volumes, "Interpretation of the Book of Documents" in twenty volumes, "Interpretation of the Book of Songs" in forty volumes, "Preface to the Book of Songs" in one volume, and "Arithmetic" in one volume, all of which have been preserved over the years.
Chu Hui from Wu County, known as Gaoming, was famous in the southern regions for his expertise in the "Three Rituals." During the reign of Emperor Yang of Sui, he was called to the capital to teach alongside scholars from across the nation at the Ministry of Rites. Chu Hui was exceptionally eloquent, and no one could refute him, leading to his promotion as a Doctor of the National Academy, where he authored a hundred volumes of "Ritual Annotations."
Gu Biao from Yu Hang, also known as Zhongwen, was highly knowledgeable in the "Book of Documents" and the "Spring and Autumn Annals." During the reign of Emperor Yang of Sui, he served as a Secretariat Scholar and authored twenty volumes of "Annotations on the Ancient Texts of the Book of Documents."
Lu Shida from Yu Hang, during the reign of Emperor Yang of Sui, served as an assistant professor at the National University and wrote forty-two volumes of "Annotations on the Poems of Mao," which have also been preserved.
Zhang Chong of Wu County, known as Shuxuan, served as the Left Middle General during the Chen Dynasty, though he preferred studying the classics. He wrote "Brief Explanation of the Spring and Autumn Annals," which has over seventy differences from the Du family's version. He also wrote "Etiquette for Mourning" in three volumes, "Filial Piety" in three volumes, "Interpretation of the Analects" in ten volumes, and "Interpretation of Early Han Pronunciations" in twelve volumes. He eventually served as the attendant scholar to the Prince of Han.
Prince Xiaoji of Pingyuan, who had a passion for learning since childhood, was well-versed in many texts, particularly the Five Classics, and was very eloquent. He was good friends with Liu Xuan from Hejian. During the Kaihuang period, he was called to the Secretariat to assist Wang Shao in compiling the national history. However, Wang Shao treated him poorly, and despite his many years in the Secretariat, he still faced taxation. Feeling dissatisfied, Prince Xiaoji wrote to the Minister of Personnel, Niu Hong, to voice his concerns.
I was bitten by a venomous insect and couldn't sleep at night, feeling hungry and cold. I've had a terrible year. Why? Because the pain is unbearable, and poverty causes anxiety. Moreover, my heart feels like it's in turmoil, and my body feels worn down by the harsh elements. How can I possibly endure this pain in silence? I implore you, Lord Shang, to have mercy on me and show some kindness. Your grace can save a fish on the brink of death, and your encouragement can help a grounded bird take flight. Your kindness is like fragrant herbs, and your words are as comforting as warm fabric. I humbly ask that you grant my request and listen to my plea. Even though the mountains are high and the road is far, the heavens are watching; everything I say is the truth. But I am afraid that help will come too late. By then, like the people of Yue who cross the river by boat, like the craftsmen of Lu who use a cloud ladder to ascend, I will be left hanging from a barren tree branch, ready to fall into the abyss below.
As a poor man, I worked as an official in the province for seven years, constantly assigned tasks, but never receiving any rewards. I sold Gong Yu's land to cover the costs of Shi Zhi's release, and also had to support my young children, without any strong brothers to lean on. In addition, my elderly mother is still at home, aging, and I have to take care of her all year round. The road ahead is long, so I can only grit my teeth and swear an oath, facing a long journey, with my parents' expectations weighing on my mind day and night. If I fall ill like Sima Xiangru, I won't be able to avoid labor without an official position, and if I go mad like Mei Fu, even immortals can't escape it. My troubles are more terrifying than evil spirits; how can life be as hard as rock? I feel my soul is about to shatter, and I worry that the outcome of divination won't be favorable either. Dying with regrets—wouldn't that betray your kindness? This is precisely what Wang Ji meant to convey, and the reason why Ying Hou is unhappy. My hardships are hidden in my hair, right between my eyebrows, unknown to Zi Ye and unseen by Li Zhu. I am lost to history, never recommended, forever overlooked. Three generations have passed without serving; though it may be peaceful, ten years without promotion means I am truly without a confidant.
The rare are the wise rulers, the unexpected are the loyal and capable ministers. I have encountered the rare in you, which is why I consider you, Lord Shangshu, fortunate. You hold a high position and wield great power, yet you dress plainly, not pursuing luxury. That is why I dare not hope for your recognition. In the past, the beautiful jade of Jing Shan went undiscovered; Bian He's feet were severed, Bai Li Xi was not valued, and Qin Xi's head was chopped off. Now I have the opportunity to speak, to be valued, to expand your knowledge, and not cause you trouble, yet you hesitate to act. How can you understand my plight? My official position may not match my abilities; my grievances may have gone unheard, and rumors can spread far and wide. If my efforts go unrewarded, how can I not despair? If my illness has not reached the point of death, if I can still temper my arrogance, I will write down these sorrows, express my worries, and record them in history for future generations to understand, to mourn my fate, to investigate the faults of those responsible, to leave behind a trace of innocence. Even if I die, I will be content; my sins will be resolved. I hope you might show me some compassion, pay more attention, and please do not neglect me! Hong, people also knew he was knowledgeable, but he couldn't be promoted to a better position. Later, he returned to his hometown, making a living by teaching, and that was that. He had annotated the "Shangshu" and the "Book of Songs," but unfortunately, these accomplishments were lost in the ensuing chaos.
The historian said: As the old saying goes, "Having an unattractive appearance doesn't matter, not being very strong doesn't matter, not coming from a prominent family doesn't matter, not having famous ancestors doesn't matter. However, those who become well-known, whose reputation lasts through the ages, isn't it all because of learning?" This statement is so true! People like Hui Yuan and Rong Bo, with their dedication and perseverance in learning, eventually gained fame and respect. Some could gather thousands of students, some could hold official positions and travel in style, all highly valued at that time, all due to their serious study of ancient classics!
Jiang Yang was calm, elegant, and had great demeanor, with refined speech and exceptional knowledge, making him quite well-known. Yan Zhi, focused on studying the classics, was upright, meticulous, and had lofty aspirations. He Tao was clever, quick-witted, eloquent, and skilled in writing, but his bluntness sometimes went too far, not quite fitting the Confucian style. Liu Chao held a high position among scholars, was knowledgeable, delved deeply into complex ideas, and had a profound impact. For centuries, there has been no one like him. Liu Xuan was also a Confucian scholar well-versed in the classics, talented, widely read; though not as profound as Liu Chao in exploring deep truths, he excelled in writing and interpreting principles.
These talented individuals had different fates due to the times. Some were just minor officials, some even ended up in poverty. It's a real shame! As Zi Xia said, "Life and death are fated, wealth and honor are in the hands of heaven." The heavens granted them intelligence and wisdom, but what was denied to them was high positions and wealth. Even the wisest couldn't avoid this fate. What could Liu Chao and Liu Xuan do? They had no choice but to accept their fate!
